Plain Talk

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Vol.XIX No.V Pg.6

July 1982

Saved - - - From What?

Robert F. Turner

The gospel is God's power to save (Rom. 1:16), but from what? "Save, demands a peril. Where no peril exists, there can be no salvation. Further, where man does not recognize a peril, salvation is — at best — difficult. See the wretched, miserable, poor, blind, and naked Laodiceans? They are in bad shape, but worse yet — "thou knowest not" (Rev. 3:17). The prospect for saving them is scant. They may say —as some today — "Go teach people who need help." Or in an insulted tone, "You think I am lost."

The gospel is God's power to save man from sin. Man is accused (Rom. 2:15) his own conscience testifying against him. He is guilty; stained by sin. The good news is that Jesus came to save from sin (Mt. 1:21). The death of Jesus and the gospel obeyed enables guilt to be washed away from the mind of both God and man. This is forgiveness. Then there remains no more conscience of sin (Heb. 10:2), and the saints sing, "The burden of my heart rolled away."

The gospel is also God's power to save from punishment for sin. A soul is saved from death (Jas. 5:20), from wrath (Rom. 5:9). "The soul that sins, dies" continues as a timeless principle. Pardon is the only answer. "...as sin... reigned unto death" — the principle of justice — "even so might grace reign... unto eternal life by Jesus Christ" — the power of the pardon (Rom. 5:21).

The gospel, however, does not save from the natural consequence of sin. The thief goes to prison even though he becomes a Christian. God forgives and pardons, but society rightfully demands punishment. Neither does the gospel save from sin's physical consequence. The drunk damages mind and body in slavery to the bottle. By the gospel he is forgiven and pardoned, yet his physical maladies — the consequence of sin — are unchanged.

The gospel is God's power to save from the practice of sin. Paul shows us the man sin rules (Rom. 7:14-25). He cannot do as he wills — "what I would, that do I not; but what I hate, that do I." He has lost control — "...it is no more I... but sin that dwelleth (continuously rules) in me." He cries "O wretched man that I am! who shall deliver me from the body of this death?" (v.24). It is a plea for salvation from slavery. The answer? "I thank God through Jesus Christ our Lord (v.25). Again, you were "the servants (slaves) of sin" but you have been made "free from sin" to become "servants of righteousness" (Rom. 6:17) Peter declares that Christians have "escaped the pollutions of the world" (2 Pet. 2:20). They may again — as once before — be "entangled and overcome". Such terms show the peril of sin's awful dominion. How dreadful if there were no power to break such bondage! We rejoice because the gospel breaks these bonds. True, the Christian has weak moments; he sins. In this, he loses a battle, but through the power of the gospel he is winning the war with sin. Christians strengthen themselves and encourage others through the gospel's truth. "If the Son... shall make you free, ye shall be free indeed." (Jn. 8:32,36).

Joe Fitch 6326 Peacepipe San Antonio, TX

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Vol.XIX No.V Pg.7

July 1982

?You Know What?

Robert F. Turner

Bro. Turner:

Brethren deem to have renewed interest in studying the Roman letter, but find many passages hard to explain. Give us dome help in P.T. ST

Reply:

Romans has some difficult passages but the theme is clear enough to all who will spend time in hard objective study. In P.T., V.14, N.3-4-5 we gave our summary of Romans — imperfect but it should be helpful. Here are four things that seem to hinder our clear understanding of Romans.

1. We think "F.R.C.B." when we see the word gospel. We know salvation is by grace, but having fought to impress the need to obey, we may not be sufficiently impressed with a feeling of dependence upon God, and appreciation for promise, mercy, etc. We may have so completely related "forgiveness" to our "doing" that the "good news" of Christ's mercy is slighted.

2. We tend to raise hackles to fight "faith only " at ever use of faith'-- like, being justified by faith..." (Rom. 5:1). I find many have little knowledge of the evangelical concept of "experience of faith". Being convinced that is wrong, they may launch into an attack without knowing the enemy in a way that could take them to the heart of the error. And this could develop such a prejudice as to color their reading of what Paul is saying in Romans. It may keep us from appreciating the opposing concepts of system of faith vs. law. 3. Many can only think "Law of Moses" when they see "law" in Romans or Galatians. While it is true that the Law of Moses (Old Covenant, Judaism) is primarily under consideration as respects application; Paul deals with a much greater principle. One is justified (free of guilt) on a law basis only when there is no sin. This characteristic of justification by law is the "curse" from which Christ freed us when he died in our behalf (Gal. 3: 10-13), so that God can be both just and the justifier of believers (Rom. 3: 26). If one reads Romans, thinking only of Old vs. New Covenant, some of the rich points will be missed. For all who can do so we suggest the use of a Greek text, noting the absence of the article (the) in many places.

4. We often tend to think Holy Spirit, when Paul refers to our mind, heart, or ''spirit". ALL early Greek letters were capitals, so upper case on the word "spirit" only indicates the translators thought Holy Spirit. Paul's contrast of law and faith puts emphasis upon the inner man, the desire of his heart, etc. (Rom. 1:9; 7: 25; 2:29; 6:17). In particular, Rom. 8: should be read in the context of chap. 6 and 7. Evangelical concepts have colored "spirit", causing many to think "enabling power" or influence beyond that of the Spirit delivered word, when Paul was giving encouragement and hope to those who serve God with a sincere heart.

There is no need to fear the fair import of Romans. Paul does not teach "faith only"; he does not say intent can take the place of obedience; nor does he teach the Holy Spirit as an influence or enabling power apart from the word. He does teach truth!

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.XIX No.V Pg.8

July 1982

Stuff About Things

Robert F. Turner

A friend of mine, with the best of intentions, offered me a book entitled "How To Get Rich" (or words to that effect). I thanked him, but told him I really wasn't interested in being rich, and maybe he should give the book to someone else.

He ridiculed my statement, saying, "Everyone wants to be rich. You are just conditioned by the Protestant Ethic to reject riches and extol hard work as a virtue." I told him I did not like work particularly, but really did not want riches either. When he continued to insist, I told him I already knew the contents of the book even though I had never read it.

He challenged me on that one, so I tried to produce. "The first chapter probably tells us we have far greater potential than we suspect — may even fail to prosper because we believe we are going to fail. We must believe in ourselves, in order to tap this great unrealized strength. Right?" He says, "So, what's wrong with that?"

"The second chapter probably deals with goals — the importance of having specific ultimate aims — so that each transaction or facet of our life can become a contributing factor to the desired achievement. How am I doing?"

My friend allows that is not bad — in a general sort of way — "but isn't that good advice?? And in later chapters he shows you how to save, invest wisely, and build, step by step, to your goal. It sounds good to me!"

And it sounded good to me, also. The self-confidence, positive thinking, goal setting, and coordination of total effort advocated in the book will work wonders in a man's life. But that was not my objection. This book advocated such all-out effort in the pursuit of bigger barns; and a better book tells me that when the bigger barns are built and filled, my soul can take flight and leave them. I don't want to be rich because it costs too much. I want to go to heaven, and I know I cannot have two ultimate aims, one temporal and one eternal, and give priority to both.

He gave me the book anyhow; and I gave it to a fellow who wanted to be rich, traded the book for a bottle, and thought he reached his goal.

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Vol.XIX No.VI Pg.1

August 1982

Point Of No Return

Robert F. Turner

The Hebrew writer, exhorting brethren to be faithful, tells them Esau was a "profane person ... who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected for he found no place of repentance, though he sought it carefully with tears" (Heb. 12:16-17).

A "profane person" says he had little regard for genuinely important matters; gave up first-born privileges to satisfy a sudden burst of appetite. But the heavy punch line is, the choice was irrevocable. There was no changing the outcome. The A.S. has "in his father" in italics, following "he found no place for a change of mind." Others have balked at Esau being "unable to repent —" linking that with the tears; but we believe this unnecessarily limits the word "repent" to a moral change affecting Esau's soul. The eternal well being of the Hebrews was in mind, but the illustration need not go so far. We believe the illustration is given to show our actions can take us to a point from which consequences are unavoidable. Regretting you are late to an appointment does not change the time of day. Heb. 6:4-6 warns that saints may so reject Christ ("crucify to themselves the Son of God afresh") that there is no further incentive to repentance — no legitimate appeal can move them. Or, rejecting Christ's self-sacrifice "there remaineth no more sacrifice for sins" to which they can turn (10: 26-31). These are extreme warnings!!

Besides, Esau seemed only sorry he had lost the blessings, not sorry he had been a "profane person." Isaac "trembled very exceedingly" when he learned he had blessed other than Esau, but said, "yea, and he shall be blessed" (Gen. 27:30-38). When Esau heard this (note, rt) he cried, saying "Bless me, even me also." Again, "Bless me, even me also, O my father and Esau lifted up his voice, and wept" (v.38). The weeping was not in penance, but for the blessing.

While there is life, and while the gospel can still prick the heart, a moral change and eternal destiny may be effected. But this — life consequences may be unalterable, by our having passed the point of no return.

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Vol.XIX No.VI Pg.2

August 1982

Striving About Words

Robert F. Turner

A well-known preacher was closing his sermon with a plea concerning the "sovereign grace" of God. I think he had no more in mind than "grace," but being familiar with the classic theological expression I wondered, momentarily, if he had embraced a doctrine that denies free moral agency. That's what word association can do for us.

If you are well read in the John Wesley concept of the "second work of grace" (or his "sanctification") you may want to censor many of the songs we commonly sing. Their nomenclature is there — why not, since they wrote many of our hymns — but we cannot fairly charge all who sing the words with accepting the doctrine they were intended to convey. Blissfully ignorant of the original thought, we may assign some poetic meaning, and worship "in spirit and truth."

What I'm saying is semantics plays a big and frequently unrecognized part in some of our "issues." Multiple reports from a recent debate can be summed as "They believed the same thing on most points, but said it differently, and refused to budge a syllable." Some have adopted terminology from the Calvinistic material they read, and insist upon saying it that way, even though careful examination shows they do not accept the ideas the Calvinist expressed in those ways. On the other hand, brethren have developed their own way of saying it, and woe to him who changes words.

True, our terminology may indicate what we are feeding into our mind. We may be unaware of what we are saying to a Presbyterian, or a Humanist, because they hear our words with the connotation their writers have given. All the more reason to beware "the language of Ashdod." But sometimes "our" way of saying things is more "Church of Christ" than scriptural — as "church" terms are not infallible.

Is it too much to ask that we compare ideas (tested via "other" words) before jumping on one another? If one says we are justified by faith, does he mean "faith only" or does he mean what Paul meant (Rom. 5:1)? We might ask, "What do you mean by 'sovereign grace'?" and discover he just said it because he read it somewhere, and had no particular "doctrine" in mind. The "trigger happy" writer shoots at each rattle in the bush because he is inexperienced, lacks "cool", or is out to "get" someone. There is no excuse for the later, and he could correct the former by applying Matt. 7:12.

Fight error, but "strive not about words to no profit, but to the subverting of the hearer" (2 Tim. 2:14).

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ol.XIX No.VI Pg.3

August 1982

Flea Chasers

Dan S. Shipley

David's popularity in the kingdom angered king Saul. He was especially resentful when certain women paid tribute to David in a song which said, "Saul has slain his thousands and David his ten thousands". We are told that Saul looked at David with suspicion from that day on" (1 Sam. 18:9). After unsuccessful attempts to have him slain, Saul and 3,000 of his men pursue David into the wilderness of Engedi. While there, and following an interesting incident taking place in a cave, David confronts a surprised Saul and in the ensuing conversation asks him, "After whom is the king of Israel come out? After whom dost thou pursue? After a dead dog, after a flea?" (1 Sam. 24:14) Imagine! The king of Israel, the head of a great nation, with all of his kingly duties and responsibilities, taking 3,000 men and chasing after one innocent man! David sees Saul's great campaign as something like chasing fleas — and in doing so makes a point with an application appropriate for all of God's people of all time.

As a called-out and redeemed people we, like Saul, have God-given responsibilities to be concerned with and that deserve priority. We have set before us the greatest and most urgent work on the face of the earth! As a royal priesthood (1 Pet. 2:9), we should busy ourselves with offering up spiritual sacrifices. As soldiers of Christ, we are to be continually fighting the good fight of faith (2 Tim. 2:4; 1 Tim. 6: 12). As wise men living in days that are evil and with an abiding awareness of the judgement to come, we must be redeeming the time (Eph. 5:16). We need to guard against allowing our time, talents, and resources becoming occupied with trivial and unprofitable matters — and becoming flea chasers!

To this end it is important that we recognize and overcome the little "fleas" that become big hindrances to our faithfulness. Pride, for instance, can make flea chasers of us as it did Saul. An inordinate concern for the approval and praise of men has turned many a heart from the Lord (Jn. 12:43). Such pride hinders the acknowledgement of wrong, confessing sin, forgiving and seeking forgiveness, appreciating others and ministering to their needs. A form of selfishness to which all Christians are susceptible, pride diverts many from the heavenly goal.

In addition, the anxiety such as Jesus deals with in Matt. 6 makes flea chasers of others. "No man can serve two masters... Ye cannot serve God and mammon..." (v.24). Or, as it relates to our theme, "You cannot serve God while chasing fleas!" Concern is one thing, but distracting worry is something else. Personal problems, family problems, business and economic problems are like the poor — with us always. And the Lord knew this would be the case. The remedy is to seek His kingdom and righteousness FIRST! (v.33)

Still others become flea chasers in seeking after earthly treasures and personal pleasures. Jesus reminds us that such cares, riches and pleasures can choke out the Word and render us unfruitful (Lk. 8). The Lord's cause is hurt by such flea chasers. How is it with you? Do you pursue righteousness — or fleas?

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Vol.XIX No.VI Pg.4

August 1982

Sacerdotalism

Robert F. Turner

We hope that heading will not turn you off or scare you away. It is rarely discussed these days, yet has a place in the thinking of many who do not recognize its presence. Webster says it is "Of priests; relating to the priestly office or function. The doctrine that ordination confers special powers and rights." Still wonder why we brought it up??

Priests in many of today's churches are specially empowered administrators who alone can dispense grace by means of the sacraments. In R.C. doctrine: "...they are also the dispensers of His graces and the almoners of His mercy ... To them alone He gave the power of consecrating His Body and Blood and dispensing the same to the faithful. He has empowered the Priests to impart the grace of regeneration in Baptism." (Faith of Our Fathers, Gibbons.) Need more??

This has direct bearing on church concepts. "The Church alone dispenses the sacraments. It alone makes known the light of revealed truth. Outside the Church these gifts cannot be obtained." (Catholic Encyclopedia, V.3) Is it beginning to get through to you?

The R.C. (and others) believe the Lord established an institution (the church), gave it administrators (the Apostles and their successors), put subject to their administrative power the sacraments ("channels of grace"); so that the institution stands squarely between man and God. "The church" makes valid one's baptism; only "the church" can serve the Lord's Supper; indeed, "The only authority which non-Catholics have for the inspiration of the Scriptures is the authority of the Catholic Church" — so says O'Brien in "Understanding the Catholic Faith." Augustine said, "I should not believe the gospel except as moved by the authority of the Church" (Schaff, V.7.)

Are Roman Catholics the only ones who have such a concept of "church"? They spell it out for us, but many others accept the spirit of this error. "The great middle-section of the church" just couldn't be wrong — or so we are told. "Baptism is not valid unless one of our preachers baptize you" says another. "The church must serve the Lord's Supper, says another. Somehow many have accepted the idea that the institution administers blessings instead of being the ones on whom the Lord bestows blessings.

Have we truly partaken of the Supper because of who served it, or the hour or place served; or must we commune with the Lord? Can a certain preacher make baptism valid for one who lacks personal faith or dedication? Do we go to "the church" which in turn goes to the Lord on our behalf; or have we a direct relationship with the Heavenly Father through Jesus Christ, our High Priest?

Sacerdotalism is by no means dead, nor is it confined to the R.C. church. It pops to the surface in discussion of "exclusive" work of the church. We certainly believe the church has assigned functions, but we should be careful in our studies to differentiate "validating authority" from simply "doing" as a team, what the Lord authorized all His followers to do. We are a royal and holy priesthood.

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Vol.XIX No.VI Pg.5

August 1982

Use Your Bible

Dan S. Shipley

THE MAN APPROVED OF GOD (2 Tim. 2:15)

I. Is Not:

A. The sinlessly perfect man

1. If so, none could be approved (Rom. 3:23; 1 Jn. 1:8,10) 2. Perfection is our goal; forgiveness our hope & consolation

B. The man who commends himself (2 Cor. 10:18)

1. As the self-righteous Pharisees (Lk. 18:9-14) 2. Subjectivism encourages self-commendation

C. The man approved by others

1. They can only look on outward appearance (1 Sam. 16:7) 2. Becomes the basis of people-oriented religion (Lk. 16:15)

II. IS THE MAN WHO WORKS AT IT ("a workman")

A. "Give diligence..."

1. Diligence involves hastening and exertion (see Vine's) a. Hastening suggests urgency; not to be put off b. Exertion means working at it

2. Proves that man can and must DO something to be approved

B. Paul's aim must be ours (2 Cor. 5:9)

1. Such an aim motivates to giving diligence 2. Pleasing God will not be accidental 3. Promotes steadfastness, abounding in Lord's work (1 Cor. 15:58)

C. This is the great need for God's people today!

1. All covet God's approval but few willing to work

III. IS THE MAN WHO HANDLES ARIGHT THE WORD OF TRUTH

A. Suggests carefulness in handling God's word

1. Not to be twisted (2 Pet. 3:16), misapplied, taken out of context, used of wrong motive, etc.

B. Handling aright includes:

1. Speaking it "in season and out", reproving, rebuking, etc. 2. Applying it to all circumstances & all men including self 3. Ever remembering its source, power and purpose

Iv. Is The Man Who Approves Of God's Ways

A. See the inconsistency of seeking God's approval while: 1. Not approving God's terms of pardon 2. Not approving His church as revealed in NT 3. Not approving His ways concerning work & worship of church

B. The man approved of God approves "things that are excellent" 1. Holds fast to things that are "good" (1 Thss. 5:21) 2. Rejects all that God does not authorize 3. No religion is worth practicing that does not seek God's approval in every respect.

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Vol.XIX No.VI Pg.6

August 1982

Glory To God

Robert F. Turner

The majesty of the soaring eagle or the gaudy splendor of a peacock assuredly declares the glory of their creator. What about the old black, baldheaded buzzard? He is ugly and repulsive. Does he glorify God? Beware! Do not confuse glamour and glorifying God. The buzzard's wide wings allow him to soar effortlessly over the countryside. His keen eye misses nothing on the ground. He is powerfully equipped with claw to hold and beak to tear. His demanding appetite drives him and he cleans the land of all carrion. The old buzzard lacks glamour, but he magnificently does his job. He glorifies his creator.

A woman appears on a TV talk show. She glides gracefully across the floor in a dress shockingly split up the sides and down the front. Soft curls fall across her bare shoulders and back. She talks of love nests, and jokes of her many lovers. She confides her scandalous indiscretion. She admits coyly to being a sex-idol. Glamorous she may be, but she perverts God's good design for woman. "Glorify God in your body and your spirit" (1 Cor. 6:20), but the body is not for fornication (vs. 13) — nor for lasciviousness. God is not glorified.

Look at another scene. The woman is wearing her old clothes and her hair is tied with a bandanna. She is working hard at cleaning her house and washing clothes. She stops for a moment, as a crying baby demands his dirty diaper be changed. Neither the woman nor her work is glamorous, but she glorifies God. She is doing the work God assigned wives and mothers, God is glorified. There are two considerations for a creation to glorify its creator. First, it must have a worthwhile purpose. A machine has an impressive array of wheels, pulleys, belts, and chains. Lights flash; bells ring. It is impressive. "What is this machine supposed to do?" "Well, nothing." The designer is not glorified. Second, it must function dependably. If the machine repeatedly fails to run or if it simply will not do what it is designed to do, the designer is not glorified.

We are his workmanship, created in Christ Jesus unto good works which God hath before ordained that we should walk in them (Eph. 2:10). We are designed as Christians to have a worthwhile purpose — unto good works. It is decreed that we should walk--manner of life, habit--in good works. "...they may see your good works and glorify the father..." (Mt. 5:16). Thus when we are "fruitful in every good work" (Col. 1:10), God is glorified in all things (1 Pet. 4:11).

Elders teach, encourage, and watch for souls (Heb. 13:17). No glamour. They may never be mistaken for corporate presidents, but they do a very good work (1 Tim. 3:1). They should be honored in their diligence (1 Tim. 5:17). And God is glorified. A local church worships, teaches, edifies, shows compassion on their weak and destitute. They may never make the news, but men are developing the stature of Christ (Eph. 4:13). God's wisdom is displayed (3:10), and God is glorified through the church (3:21).

Joe Fitch 6326 Peacepipe San Antonio, TX

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Vol.XIX No.VI Pg.7

August 1982

?You Know What?

Robert F. Turner

Bro. Turner:

To what extent does freedom and liberty in Christ (Gal. 5: 1; 2 Cor. 3: 17) remove obligations to obey law?

Reply:

I assume "law" refers to things taught, by command, example, or necessary inference, that impose divine regulations upon us. Some seem to use such passages cited to say we have no obligations. Being not under law but under grace for justification does not mean we are free of divine regulations. The system of faith "establishes law" (Rom. 3:31), and we must "hold the traditions which ye have been taught, whether by word or our epistle" (2 Thes. 2:15).

The "freedom" of Gal. 5: is from the bondage (or "curse") of a system of law for justification (3:10-13). To be "free of guilt" via law, one had to "do all" or perfectly obey. Christ's death made forgiveness possible, so that though we are less than perfect, through faith in Christ (going to Him for mercy) we can be saved. This "freedom" does not "free" us of obligations to obey. "Ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another" (Gal. 5:13). The perfecting of faith is accomplished by the "obedience of faith" (Jas. 2:20-26; Rom. 16:26).

Freedom in Christ also refers to our escape from the bondage of sin. When Jesus said, "The truth shall make you free" (Jn. 8:32), he added, "Whosoever committeth sin is the servant (slave) of sin." Freedom from the guilt of past sins (Acts 2:38), and access to God's throne for mercy respecting later sins, is certainly not freedom from obligation to law. Paul tells us the appetites of the flesh bring one "into captivity to the law of sin which is in (one's) members" (Rom. 7:23). Christ is the remedy, "for the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2); but this "freedom" is only for those who accept the obligation to "walk after the spirit" "led by the Spirit of God" (vs. 4, 14).

As an additional consideration, those who are, by Christ, made free from sin, become "servants (slaves) of righteousness" (Rom. 6:18; 1 Cor. 7: 22-23). Christians practice "second mile" religion (Matt. 5:38-45), going beyond the requirements. For the sake of a pagan's conscience, and to glorify God, we must give up, at times, our "liberty" to do things not wrong in themselves — but which might harm another (1 Cor. 10:25-31; 8:9-13). We must defer to a weak brother who has imperfect knowledge concerning some matter of judgment (Rom. 14:20-21). To do otherwise is to abuse our liberty in Christ (1 Pet: 2:16).

Freedom in Christ puts obedience on a different level, makes it a work of love, a response to principles we have accepted in our heart, mind, or spirit (2 Cor. 3:3; Heb. 8:10), but the source of such "law" is divine revelation, and it can not be ignored with impunity. Libertines promise freedom only to recapture those who are free in Christ, and again enslave them to lusts of the flesh (2 Pet. 2:17-19). Brethren, shun this snare of Satan.

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Vol.XIX No.VI Pg.8

August 1982

Stuff About Things

Robert F. Turner

Perhaps I learned this from my mother, although I am not sure just when or how. Some people want to "be somebody" — and some just want to be treated like "somebody" — and there is a difference. For the later, one must pat people on the back, be seen with the right people, buy a big car, cultivate a superior air. With a bit of luck some people may think you are "somebody", and may seat you at the head table. If they call on you for a speech you can fake it with a few big words like "sacerdotalism".

But to "be somebody thats a horse of a different color. First you have to figure out what or who "somebody" really is. The world is kinda confused on this point, and is not much help. Most of the world has never understood how you can get up by getting down (Matt. 20:25-28), or die in order to live (10:39). And the one who is somebody is not going to tell you about it. He's too busy being somebody to talk about it, or to be much concerned what folk think about it. In fact, he may not know he is somebody; or knowing, is scared of it. People who are somebody have a grave sense of responsibility. Best I can tell, by just watching and thinking, anybody can be somebody if they are more interested in the process than they are in the product. Seems like those who are somebody couldn't care less about being somebody; but every one of them is plum sold on doing what it takes to be somebody. They are content with their place in life, without being too lazy to move up when the opening comes. They carefully prepare themselves for service, cultivating their talents and correcting their faults. And they are so interested in using themselves they never try to use others.

They are honest, with you and with themselves; humbled before God and considerate of their fellowmen. They are parents, domestics, professionals, ranch hands, teachers, bank clerks — giving their best, whatever that may be. They carry no chip if you forget their names, but you count it a privilege to know them. Some of them will have monuments of stone or bronze, but all will leave an indelible mark for good on civilization. No telling what could be done if we were less interested in acting like somebody, and got around to being somebody.

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Vol.XIX No.VII Pg.1

September 1982

One Thing Thou Lackest

Robert F. Turner

And then Jesus told him six things to do: go thy way, sell whatsoever thou hast, and give to the poor... and come, take up the cross, and follow me (Mk. 10:21). Six things? Or was it really just, "You must change your allegiance—put me before worldly possessions." The records say Jesus "beholding him loved him" but that love did not change the requirements, and he allowed the young man to go away sad and grieved—but unsaved.

Sometimes I hear brethren speak of some good neighbor, well loved and respected for his clean moral life; and they say, "All he would have to do is just be baptized." How very wrong and shallow we can be at times.

"Just be baptized"? Just see yourself as a lost sinner, wholly dependent upon the mercies of God? Just die to your past life? Just submit to Him as Lord, in an act of dedication, a pledge to put Him first for the remainder of your life, regardless of the cost? The problem here is, we are unaware of our own failures, our own lack of dedication, our tarnished new life (?), but want to use ourselves as the standard for measuring others whom we would see "come to Christ." To Christ? Or to be with us??

An obedient faith is "one thing" all lack, who have not come to Jesus Christ; but Jesus actually was being more particular than we have indicated. When he spoke of "one thing" he seemed to see the young ruler was allowing material possessions to stand between him and God. In that sense, our lack of dedication may be due to some particular weakness—some "one thing" that keeps us from seeing ourselves as we are, and changing our way of life. One's craze for popularity, another's desire for power, envy of the neighbors (called "keeping up with the Jones"), or pure ego. These "one things" and more like them, can be the particulars that keep many of us from serving Christ as we should.

My mother used to say, "A little thing may keep you out of heaven." She knew it wasn't "little" if it did that—but she wanted me to realize something I gave scant attention perhaps deserved prayer and work. Don't allow "one thing" to damn your soul.

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Vol.XIX No.VII Pg.2

September 1982

Then There Was One

Robert F. Turner

Brother Wilfred E. Stephenson has fought a good fight, finished his course, kept the faith. Wednesday afternoon, Aug. 18, Elizabeth called and said quietly, "Brother Turner, I believe Wilfred is dead." I hurried to their home, and found him where he had fallen, in death still projecting the strength and confidence we had associated with his life. He died unafraid, ready to go. I can almost hear him now—"Brother Robert I have lived my life and then some. Younger men are going to have to take up and go on in there and like that." (Those last expressions he used to cover the things he did not say, knowing we would supply details in context.)

Brothers Steve, Parks, and Collins were the original overseers of this church. They worked as hand in glove: well known and respected in the community; determined to plant here a congregation of people who respected God's authority. Each had his own strength and function, with no hint of envy or jealousy. We have added two fine elders, but when Parks died last year it was clear he left a spot none can fill. And with Steve's death we will again feel a vacuum. This is not written in despair, for other men with character and talents will continue the work of God—leaning heavily on bro. Collins for a tie with the past, but building for a new and better future. We will remember them that had the rule over us, men that spake unto us the word of God; and considering the issue of their life, will imitate their faith (Heb. 13:7).

Brother Stephenson built his memorial while he lived—not of stone, but of young men: taught in his class, encouraged to "make talks," given confidence by one who genuinely believed in them. He liked to keep up with his "boys" and reminisce about them.

Plain Talk (V.15, N. "Notes On An Elder," is but one of several articles taken from his work. We could count on Steve giving us the straight stuff: Bible truth, spoken in love, but aimed straight at each heart. He came frequently to my study, to welcome me home, discuss problems we had shared for 20 years, and tell me I should stay home and "quit running around all over the country."

"Elizabeth" (with some emphasis on the last syllable) was still a childhood sweetheart (married 58 yrs.) and they were the first to arrive at every service. Then bro. Collins would come, and together they would greet the rest of us. Others will help Vernie at the door. Wouldn't surprise me a bit to learn that Steve is waiting in the foyer of a certain Golden Gate.

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Vol.XIX No.VII Pg.3

September 1982

Cosmetic Religion

Dan S. Shipley

In the seven "woes" pronounced by Jesus in Matt. 23 are to be found the most severe and scathing rebukes recorded in the entire Bible. In His condemnation of these hypocritical scribes and Pharisees, Jesus likens them unto whited sepulchers, "...which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness." Then He continues, "Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity" (V.27, 28).

Because men are impressed and influenced by outward appearances (1 Sam. 16:7), and because we all like the approval of others, we must be very careful not to play the role of the hypocrite. Our righteousness must be more than appearance, it must be a way of life. We must develop a consistency of character that is not altered by circumstance or companions. We must avoid the mistake of these scribes and Pharisees and not allow ours to become a cosmetic religion—the kind that is seasonal and superficial and dependent on appearances. And the place to begin cultivating Christ-like character is in the heart and in the home.

Let's face it! What a person is at home is what he is! Nowhere is true character more obvious—no pretense, no false airs here. And nowhere is a demonstration of spiritual character more needed! Every wife needs the kind of husband who will heed God's admonition to love her "as Christ also loved the church" (Eph. 5:25); who will have regard for her needs, her interests and her feelings. Many neglected and mistreated wives wish their husbands were at home what they appear to be in public.

Likewise, men have few earthly blessings to enrich their lives more than a godly wife; one who manifests respect and subjection "as unto the Lord" (Eph. 5:24,33). Her chaste behavior, shamefastness, sobriety; her meek and quiet spirit and other such qualities reflect an inward adornment highly valued by the Lord (1 Pet. 3; 1 Tim. 2)—and by the discerning husband! How regrettable that some women have neglected such adornment in favor of the outward. Regardless of what wives seem to be in public, when they cease to be "keepers at home," they cease to please the Lord (Titus 2:5). When women become indifferent to God given responsibilities to husband and home, their religion merely becomes a part of their outward adornment—and the entire family suffers for it.

Consequently, children are hurt immeasurably by parents who practice cosmetic religion. Even little ones recognize the disparity between home and "church-building" conduct—and, in later years will not likely forget it. Parents would do well to begin every day with a vivid and fresh recollection that God wants them to rear their children for heaven! None helps or hinders their eternal welfare more than mother and daddy. But mark it well! Bringing up a child "in the nurture and admonition of the Lord" is impossible!—for parents who do not live for the Lord. We must put away religious hypocrisy! Let us make a start—from the heart—beginning at home—today.

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Vol.XIX No.VII Pg.4

September 1982

A Good Name

Robert F. Turner

"A good name is to be more desired than great riches, favor is better than silver and gold" (Prov. 22:1).

How do we know the man who has the "good name"? Is "John" better than "Elvis" and "Mary" better than "Jezebel"?

The man with the good name is the man or woman with a good reputation. What is known about them and what they reveal themselves to be is their "name." More precious than material prosperity is the "name" that is good.

The man with the good name is one whose reputation matches his designation. You call him a gentleman because he acts that way, that's just what he is. He has earned the right to any noble epithet because of his life.

The man with the good name teaches as good a lesson with his life as he does in the pulpit. There is consistency between what is said and what is done. His words have force and meaning and those listening take him seriously and respect him because they know he lives what he says. No sermon or article will ever rise above his life.

The man with the good name is an asset to the community in which he lives. He is like the cities here in the Hill Country, their light cannot be hid. He "holds forth the word of life" (Phil. 2:16) by his own life. The mail carrier, the neighbors, the man at the dry goods store, the principal at the school all attest to his worth in the community and say, "We sure hated to see them leave town...they meant so much to folks here." And when they say it you know it is from the heart, not just idle talk. It is more than courteous formality. It is respect.

The man with the good name is the best "advertising" that the local church will ever have. His life in the community has meant more than all the money spent on telling folks the times and place of assembling. The chances are that most people in town will know that anyhow...the man with the good name will have already told them.

The man with the good name leaves a fine heritage to his children. Fortunate indeed are the offspring of such a man: the mere mention of his name as being that of theirs through birth will put smiles on faces and open many doors.

Finally, the man with a good name sure makes it "hard" on the fella who follows him! I know. I'm following (but not taking the place of) Dan Shipley. And, in the process of getting settled in Burnet, Prov. 22:1 has taken on new meaning.

No, this isn't Dan's obituary. If he's even sick I don't know it. Nor is Dan paying for the "advertising." He won't like the fact that this was written and printed. And it isn't flattery. I just thought it should be said that that's the way it is with the Shipley name in Burnet, Texas; and the way it should be with our name wherever we live. David Smitherman

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Vol.XIX No.VII Pg.5

September 1982

Use Your Bible

Dan S. Shipley

THE WORD OF GOD IS NOT BOUND (2 Tim. 2:9)

Intro.

1. Though Paul finds himself in bonds and hindered from his work, he takes courage in the fact that God's word cannot be so fettered. There are many ways in which this is so.

I. The Word Of God Is Not Bound In Its Relevance

A. Because the basic needs of men have not changed

1. Men still need salvation & the gospel reveals it, Rom. 1:16 2. Men still need reproof, rebuke, & exhortation from the word, 2 Tim. 4:2 3. Men still need to know how to live & the Bible tells them, Matt. 4:4 4. Men still need faith & it comes from the word of God, Rom. 10:17

B. Because of its source

1. The Word-giver is the man-maker; the word is for the man, all men. 2. To say that God could not give an ever-relevant reflects on His power; to say that God could but would not reflects on His integrity. 3. Man's view of God and His word are inseparably connected.

Ii. The Word Of God Is Not Bound In Its Power

A. Is still God's power to save sinners, Rom. 1:16

1. Is able to make believer of unbeliever, Mk. 16:15,16 2. Is able to bring the rebellious to repentance, Acts 2:38ff 3. Is able to furnish believers unto all good works, 2 Tim. 3:17

B. Still works in believers, 1 Thss. 2:13

1. Still able to build up, Acts 20:32

Iii. The Word Of God Is Not Bound In Its Sufficiency

A. Sufficient to make man all God would have him be, 2 Tim. 3:17

1. Gives us all things pertaining to life and godliness, 1 Pet. 1:3 2. Never needs revision, amending, up-dating

B. Everything added or deleted in religion is man's apology for God's work.

Iv. The Word Of God Is Not Bound In Its Judgment

A. The standard of right by which all will be measured 1. Jn. 12:48, Rom. 2:16 2. Not bound by good intentions, doctrines & traditions of men, feelings or opinions.

Conclusion:

A. Only sense in which God's word can be bound is in man's rejection of it 1. Not allowing it free course, 2 Thss. 3:1 2. Veiled to them that perish, 2 Cor. 4:3,4 3. We must not make the mistake of so binding it...

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Vol.XIX No.VII Pg.6

September 1982

Little Hope Church

Robert F. Turner

The sign points down a lane to the right of the country road. Its faded letters say simply LITTLE HOPE CHURCH. I am amused and cannot help thinking of its implications. I know nothing about the church down that lane nor why it bears that name. I do know the LITTLE HOPE CHURCH. I have preached there several times. However they were not frank enough to put it on their sign.

Hope is essentially expectation—the anticipation of good things to come. It is deeply rooted in faith. Without faith there is no hope. Hope is the fruit of settled confidence and conviction. Promises assuredly accepted produce hope. The LITTLE HOPE CHURCH is also a little faith church.

The LITTLE HOPE CHURCH expects God to do little—if anything—for them in this world. "Seek ye first the kingdom...and all these things shall be added unto you" (Mt. 6:33). LITTLE HOPE BIBLE CLASS immediately responds that a man must care for himself. True, but they seem to say this to deny Jesus' promise. No one mentions God's part in "adding things." They do not believe the assurance; they expect nothing from Him. Notice them tugging at their own bootstraps?

The LITTLE HOPE CHURCH does not really expect the sick to get well because of prayer, nor the drought breaking rain to come as a result of their petition. They read but hardly believe James—"The effectual fervent prayer of a righteous man availeth much" (5:16). Elijah is a case. "...he prayed...it rained not." Nothing obvious, but God at work. "He prayed again, and the heaven gave rain." God upholds—operates and maintains—this world by his word (Heb. 1:3). I wonder why the LITTLE HOPE CHURCH abandoned their prayer meetings?

LITTLE HOPE CHURCH is pessimistic about converting people. "No point in talking to these people—they are not interested." "No way to convert men like in times past." They quote but hardly believe Rom. 1:16—the gospel is God's power to save men. Nor do they have confidence in "I planted, Apollos watered; but God gave the increase" (1 Cor. 3:6). LITTLE HOPE folk think little of the general principle—as you sow, you reap. Farmers who expect a good harvest plow and plant a lot. I almost forgot—LITTLE HOPE'S gospel meeting has been cancelled. Also, the personal work group will no longer meet.

The LITTLE HOPE CHURCH confidently expects little in regard to eternity. They are embarrassed and shattered when a friend asks, "Are you going to heaven?" They stutter and stammer. "Well!!..." Blame some of this on modesty, but hope is still wanting. Paul was sure of a crown "laid up for me" and "all who love his appearing" (2 Tim. 4:8). Those who believe in the Lord should confidently expect the reward he promised. The preacher at LITTLE HOPE says brethren there will not sacrifice much to achieve spiritual goals. He is puzzled. He wants some help conducting funerals. He says they are the most dreadful he has ever seen (1 Thes. 4:13).

Joe Fitch 6326 Peacepipe, San Antonio, TX

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Vol.XIX No.VII Pg.7

September 1982

? You Know What?

Robert F. Turner

Dear Bro. Turner.

About these schools where the Bible is taught...?

Reply:

Since many know I am returning to Florida College this fall to teach some special classes, I have several questions along this line, and will try to deal with all in one article.

(1) I do not see the college as an evangelistic or worship institution. Its job is secular education, but that does not negate the school's insistence upon high moral principles on its campus, nor prohibit its use of a daily general assembly to advocate and impress those principles upon the student body. Domestic and labor obligations should be performed "as unto the Lord" (Col. 3:17—4:1) so Christians in the school business should conduct that "as to the Lord."

With all teachers and a majority of the students members of the Lord's church, it is to be expected that peer pressure and much private teaching will be in the direction of conversion and a worshipful life—but I do not believe the school, as an institution, should try to "convert" or "promote worship services" as some put it. That is not its function.

(2) The teaching of Bible contents (per se) is not limited to any particular institution. The Roman Catholic church says "It alone makes known the light of revealed truth;" but I believe the truth was given through inspired writers to the whole world and that the church is the product—the result of receiving and obeying truth.

The church's obligation to "teach others also" does not make it "sole repository" of truth. If we truly believe God's word is understandable in and of itself, then every Bible publishing Co., every Bible sales force, is spreading truth—and who can believe they "usurp the church's place."

Which brings us to (3). A secular school can fill a unique role in Bible teaching. The interpretation of Epistles treats the logical processes for getting meaning out of that form of literature. Hebrew History coordinates Bible matters with its historic setting—or geographic setting, etc. Types of Literature in the Old Testament open to students fields almost foreign to evangelistic type studies. In teaching such matters truth is taught—but it doesn't make college a "missionary society." I took some of those courses in the University of Illinois—hardly a "missionary" U.

I can not defend the forming of a "different institution" to function in the role of God's church; but I do not believe Bible teaching as a Liberal Arts classroom subject is infringement upon "church" work. There will always be abuses, in the church and in the schools, but this should not push us into denying the right of secular schools to use the Bible as one of their textbooks.

Nor should we deny Christian parents the right to support a school which seeks to advance the child's secular education in a setting consistent with Christian principles. Such a school is extension of the home, and is not due church support.

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Vol.XIX No.VII Pg.8

September 1982

Stuff About Things

Robert F. Turner

I've Been Baptized!

Ten or twelve years back I wrote a poem (?) and published it on this page, and later in a book called (of all things) STUFF ABOUT THINGS. One would think that was enough! But folk continue to ask for copies, and since we are "in a bind" this month, we allow this page to be desecrated, again.

The thoughts came to mind while planning an article on excuses the traditional "Church of Christer" may give when you try to stir him up to serve the Lord. Do not allow its absurdities to detract from its serious purpose. I have heard many of these very statements, in principle; and it is nothing to be "happy" about.

Ticket Fer Heaven!

Well, I wuz baptized on a cold winter day, They busted thu ice and they pushed it away; And Old Brother Sloakum, thu pioneer, Thu one whut's famous fer being queer, Wuz thu one whut put me under then, And I ain't about to do hit again

Praise thu Lord!

I bin baptized!!

Oh, I ain't to strong fer churchin' ways, With thu hypocrites they've got these days; I'll take me a nip, and a snort er two, And I may be awhoopin' afore I'm through; But I got me a record, and don't you ferget, Hit's good hard proof thet I've been wet....

Praise thu Lord!

I bin baptized!!

When I wuz a boy in Tennessee, Some big-meetin' preachers laid their hands on me; I've set on the knees of Old Brother Tant, And heard more preachin' 'n you can shake a stick at; Hardeman, Nichols, and Old Joe Blue, Has stayed at our house, and they'd tell you....

Praise thu Lord!

He's bin baptized!!

So don't come snoopin' around our place, Disturbin' my coon-hounds, and tellin' Grace 'Bout mendin' our ways, and livin' by the rules; And bringin' our kids to thu Sunday Schools; I got me a Bible, in thu trunk somewheres, And a genuwine record whut's writ in there....

Praise thu Lord!

I bin baptized!!

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Vol.XIX No.VIII Pg.1

October 1982

Improving Our Faith

Robert F. Turner

Faith is more than one's acceptance of testimony. This is certainly the beginning — the result of an objective consideration of God's word. But faith truly lodged in the heart affects the life, and indicates one's spiritual condition. Paul wrote the Thessalonians that Timothy was sent to "establish you, and to comfort you concerning your faith" (1 Thes. 3:2).

He knew they would suffer tribulations, and wanted to "know your faith lest... the tempter have tempted you, and our labor be in vain" (vs. 4-5). If they had given ground, drawn back, because of their trials, Paul would assign this to lack of faith.

But Timothy brought good tidings; re. their "faith and charity" (v.6), so Paul was comforted "by your faith" (v.7). He said, "We live (i.e., in joy and gratitude) "if ye stand fast in the Lord" (v.8). Yet, he prayed he might visit them and "perfect that which is lacking in your faith" (v.10).

Our faith needs constant improvement. Great amounts are needed for such things as forgiveness of one who repeatedly trespasses against us, and repeatedly asks forgiveness. In such a case even the apostles said, "Lord, increase our faith" (Lu. 17:3-5).

We need a better equipped faith — one to which has been added, or in which one has supplied virtue, knowledge, temperance, patience, godliness, brotherly kindness, and love (2 Pet. 1:5-8). These characteristics can be realized to a God-pleasing extent only by one who has strong faith — who lives as a citizen of heaven, though still a sojourner on earth.

The heart is changed by faith, and thus the issues of life (Acts 15:9); so James can say the faith which is not applied (does not act) is dead — is no saving faith (Jas. 2:17-26).

So, brethren, we must increase our faith; strengthen and establish it. This is done by hungering for truth, prayer and fasting, associating with people of faith, exercising the faith we already have. It is a life-long process, demanding complete dedication. Nothing less can satisfy the God-imposed condition for salvation.

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Vol.XIX No.VIII Pg.2

October 1982

Properly Introduced

Robert F. Turner

"Search the Scriptures," and "Give diligence" or "Study to show thyself approved" — we are well aware of such exhortations. Yet, the majority of church members seem to have a poor grasp of scripture contents. I am often told, with some shame or exasperation, "I just don't know how to make sense out of the scriptures. "

Of course the scriptures must be read, and a large enough segment or all of a short epistle should be read several times before attempting to analyze its meaning. (This is no different from the requirements for understanding any other literature of like nature.) A modern speech translation may be helpful for those unaccustomed to Bible terminology, but we recommend going back to the K.J. or A.S. versions for the final word.

But this editorial is written to call attention to a much neglected source of information that can make the scriptures seem more real, and improve our understanding by putting the message in its historical setting. I refer to the INTRODUCTION usually found in commentaries at the beginning of each book or epistle.

Some introductions may be critical in a modernistic way — questioning canonicity, authorship, etc.; but if you have bought the right commentary in the first place, these things are discussed and properly answered. You can always hasten over technical aspects in which you have little interest. But give special attention to information about the writer, date of writing, circumstances calling forth the epistle, to whom written, their characteristics, etc. Make a conscious effort to put yourself back at that time and place, to imagine receiving such a letter, and how it would affect you under the circumstances. Use the introduction to put LIFE into the writing.

Some good introductions go further by providing a condensed summary of the whole epistle. These will vary, with the bias or theology of the commentator, but at least you will know before you go into the details of his study just what you may expect. Some are surprisingly objective when presenting such a summary — even though you may be unable to agree with some details found later in comments.

Do not hesitate to question! Study a comment, study the text, and ask yourself if this is truly apparent. Try to be objective and fair, but do your own thinking. A good introduction can whet your appetite for the textual study — and that can change hard reading to profitable learning.

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Vol.XIX No.VIII Pg.3

October 1982

The Grudge - Holder

Dan S. Shipley

The grudge-holder suffers from an unusual kind of wound. Although his grudge is related to a past conflict with another, it is a wound that is self-inflicted. Remarkably, its healing is hindered in not being desired. In fact, it is actually a cherished spirit of resentment; a welcomed feeling of ill will toward another. You might say the grudge-holder is glad to be mad at someone. If so, it is about the only gladness that comes from grudges.

One thing you will never see is a happy grudge-holder. His mind is forever troubled because the object of his grudge becomes the object of his thinking. He continually rehearses and relives his mistreatment — perhaps even magnifying it. With each recollection comes more bitterness and resentment, if not self-pity. Harboring a grudge defiles the heart, poisons the thinking and produces misery. The grudge-holder will be hard put to "rejoice in the Lord" as encouraged in Phil. 3:1 — because "as he thinketh in his heart, so is he" (Prov. 23:7).

Moreover, so speaks he. As Jesus taught, ...the things which proceed out of the mouth come forth out of the heart..." (Matt. 15:18). The grudge in the heart soon translates to words in the mouth and to the detriment of many. As the grudge-holder vilifies and speaks evil of his brother, he sins against God (Jas. 4:11), hurts himself, hurts his brother, and hurts those he tells. But it gets worse.

Grudges can easily become the wedges of division. As the tongue advertises the grudge-holder's flavored grievances in search of sympathy and allies, some are apt to be influenced and prejudiced — especially kinsmen and friends. Their thinking and conduct toward the perpetrator of this "great injustice" are adversely affected and, thus, others become involved in a way that threatens unity in the church. As Paul said, "...a little leaven leaveneth the whole lump" (1 Cor. 5:6). Many churches have been made to suffer unnecessary and irreparable harm through the influence of grudge-holding brethren.

None is more deceived than the Christian who thinks he can hold a grudge without jeopardizing his soul. Calling it something else doesn't remove the problem. Even when it may not be all that apparent, we can be tempted to harbor a deep-seated kind of resentment and bitterness toward others. We must be honest with ourselves. God says to put away ALL bitterness, and wrath, and anger, and malice (Eph. 4:31). Do we believe it?

Finally, no matter how justifiable the grudge may seem, it is always an expression of contempt and hate. God commands us to love one another (Jn. 15:12; 1 Jn. 3:11; 4:7) — even enemies (Matt. 5:44). The grudge condemns; love forgives. "Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph. 4:32). Forgiveness! — man's greatest blessing. How desperately we need it: — yet the grudge-holder would forfeit it by withholding it from others. Brethren, let's get grudges out of our hearts and out of the church!

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Vol.XIX No.VIII Pg.4

October 1982

Asking The Lord

Robert F. Turner

"I often asked the Lord where my energy, enthusiasm, dedication, hard work and spirit would be the most beneficial in reaching a great many people and he pointed the way..."

What an admirable attitude this person has and what great things we might expect to see in their life: We all need to learn to ask the Lord (Matt. 7:7-11) and to allow Him to point the way (Jer. 10:23). However, the nobility of such a statement is determined by our concept of what it means to "ask the Lord" and how and where we think He will "point the way".

Some ask the Lord to "point the way" with their minds made up beforehand about what they want to do. They have confused pleasing the Lord with pleasing self. Please read Jer. 42:1—43:3. The people came to Jeremiah with a request: they wanted to know "the way in which we should walk and the thing that we should do... whether it is pleasant or unpleasant, we will listen to the voice of the Lord our God" (Jer. 42:1-6). Jeremiah did as they asked but when he told them what the Lord said, their response was, "You are telling a lie: The Lord our God has not sent you to say, 'You are not to enter Egypt to reside there'." (43:2). The reason for this response was that they had already made up their minds about what they wanted to do (41:17-18). Others, however, ask with a view toward finding and doing the Lord's will rather than their own (Matt. 7:24-27; 26:39; Jo. 7:17).

Some ask the Lord subjectively to point the way, looking within, to the "inner light" until they "feel" He has answered. These have confused asking the Lord with asking self. Saul said, "I verily thought with myself that I ought to do many things" (Acts 26:9). But, because he acted upon the basis of an emotion (anger, 26:11), he reached conclusions "contrary to the name of Jesus..." There is no difference between Saul and those today who determine "truth" upon an emotional basis: Joy — "I would not give the feeling in my heart... Pity — "What about the natives who have never heard of baptism?..." On the other hand there are those who ask the Lord objectively, looking without, for sure guidance and certain knowledge (1 Jno. 2:3,5b-6; 3:19, 24; 4:2,6,13), allowing emotions to follow as a result of obedience rather than the basis upon which "truth" is determined (Jo. 15:11; 1 Jno. 1:4).

Some believe that as a result of such "asking" the Lord has "pointed" in the direction of activities that are in conflict with Divine revelation (remember Nadab and Abihu, Lev. 10:1-2?) and no amount of reasoning will convince them otherwise ("It can't be wrong when it feels so right"). But others will not even think of acting until first they are sure it is "in the name of the Lord" (Col. 3:17).

Now for "the rest of the story" we began in the first paragraph. The young woman making that statement affirms that when she asked the Lord for guidance, "...he pointed the way to the Dallas Cowboys Cheerleaders... and I followed."

David Smitherman

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Vol.XIX No.VIII Pg.5

October 1982

Use Your Bible

Dan S. Shipley

"AS SERVANTS CHRIST..." (Eph. 6:6)

I. THE SERVANT OF CHRIST IS ACTIVE ("doing")

A. Idleness and inactivity condemned

1. In the one-talent man (Matt. 25) 2. In the five foolish virgins (Matt. 25) 3. "not hearers only" (Jas. 1:22) 4. "faith apart from works is dead" (Jas. 2:26)

B. "Doing" encouraged

1. "Always abounding" (1 Cor. 15:58) 2. Demonstration of faith (Jas. 2:18) 3. "created in Christ Jesus unto good works" (Eph. 2:10), etc.

Ii. The Servant Of Christ Is Active In Doing The Will Of God

A. Much religious activity is not doing God's will 1. Demonstrated in denominationalism 2. Demonstrated in unauthorized "doings" in churches of Christ (distinguish between things men call "good works" and things that are authorized in God's will) 3. NO religious activity honors God if not authorized by God! (Lev. 10:1)

B. Note N.T. emphasis on this God-directed doing

1. Heaven is for those doing the will of the Father (Matt. 7:21) 2. Wise men hear and DO the Lord's words (Matt. 7:24-27) 3. To abound in the "work of the Lord" (1 Cor. 15:58), never in vain 4. "Be ye doers of the word" (Jas. 1:22)

Iii. The Servant Of Christ Does The Will Of God From The Heart

A. Even doing right things is wrong when done with wrong attitude

1. When done to be seen of men, for example (Matt. 6) 2. As in case of Ananias and Sapphira (Acts 5) 3. As in worship with inattentiveness (Jn. 4:24) 4. "not grudgingly, or of necessity" (2 Cor. 9:7) 5. It is not enough just to have the truth and go through the motions of doing it; must do right "from the heart"

B. Significance of serving "from the heart"

1. "Heart" here is from PSUCHE and is often rendered, "life", "soul" 2. Suggests the whole soul of man and all the faculties of it; serving whole-heartedly and without reservations of any sort 3. Basis of all acceptable service: "...whatsoever ye do, work heartily, as unto the Lord, and not unto men..." (Col. 3:23) 4. When such a heart does not characterize our serving the Lord, we serve in vain.

[RETIREDFAN1]

Vol.XIX No.VIII Pg.6

October 1982

Seeing God's Grace

Robert F. Turner

"...the church in Jerusalem... sent forth Barnabas, ... as far as Antioch. Who when he came and had seen the grace of God..." (Act. 11:23). What did he see when he saw God's grace?

We will hardly understand until we know what to look for. What is grace? "Unmerited favor" — the usual definition — is not adequate. "Unmerited" is not essential to the definition, and surely does not apply to Jesus (Lk. 2:40). Another form of the word, gracious, may produce a better mental image. Words like kindness, goodness, mercy, and love must also be considered to appreciate the meaning of the word grace.

Barnabas saw the redeemed when he came to Antioch. Persecuted saints came from Jerusalem "preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord." (v.19, 20). They — like the Ephesians — were without God and without hope (Eph 2:12); they were lost and doomed to hell. In his kindness and tenderheartedness he forgave them in Christ (Eph. 4:32). Toward these "disobedient" and "hateful" people the "kindness and love" of God "appeared" (Tit. 3:5), Thus, Barnabas saw God's grace.

Barnabas saw the preaching of the Lord Jesus (v.20). What they preached is called the "word of his grace" (Act 14:3). In this preaching God answers man's questions about himself. "Why am I here?" "Where am I going?" "What is good for me in this life?" What a favor! That same word is called "the gospel (good news) of the grace of God" (Act. 20:24). Its good news is the kindness of God in redeeming man and providing him all spiritual blessing. And this "word of his grace ... is able to build you up, and give you an inheritance among all them which are sanctified" (Act. 20:32). Barnabas saw the grace of God.

Barnabas saw righteousness in the saints in Antioch. Justification is understood in respect to both grace and righteousness. Justification is by "the grace of God" and is a "gift by grace" — yea, the "abundance of grace" (Rom. 5:15,17). Grace reigns through righteousness (v.21). The unselfish giving of the Macedonians is labeled "the grace of God" (2 Cor. 8:1) and the Corinthians must "abound in this grace" (v.7) as well as faith, knowledge and diligence. God makes "grace abound toward you" so that you "abound in every good work" (9:8). The "experiment" of this generous gift sent to Jewish Christians by their Gentile brethren proved their "subjection to the gospel of Christ" and "the exceeding grace of God in you" (v.13, 14). God's goodness leads men to do good. Barnabas saw God's grace.

Barnabas saw Christians praying and approaching "the throne of grace" (Heb. 4:16). Man "finds grace to help" when the prayer is answered. It is the graciousness of God that allows the lowly creature free access to so boldly approach him. It is his kindness that continually supplies help. Thus, Barnabas saw the grace of God.

And when Barnabas had seen the grace of God, he was glad. And so are we when we look on the grace of God. Joe Fitch, San Antonio, TX.